以人工智能为手段对体现人类美学价值的创造性文本进行二次加工和二次创作的翻译,是否有效可行?对这一问题的研究尚处于早期阶段。《利用技术进行创造性文本翻译》(Using Technologies for Creative-text Translation)一书深入该新兴领...以人工智能为手段对体现人类美学价值的创造性文本进行二次加工和二次创作的翻译,是否有效可行?对这一问题的研究尚处于早期阶段。《利用技术进行创造性文本翻译》(Using Technologies for Creative-text Translation)一书深入该新兴领域,汇编的文章探讨内容广泛,涵盖终端使用者对机器翻译创造性文本的见解与批评、机器翻译在创造性文本中的应用等范围。本文简述该著作所立足的背景、梳理文内的逻辑关系、标识所得的研究发现、总结该著作所传达的巧思,启发学者、译者、从业者对创造性文本的机器翻译引入进一步思考。总而言之,该书兼顾多个学科视角,彰显前瞻性,总结前期研究成果,引领未来考究思路,引介该书为各方利益相关者提供了可行的解题方向。展开更多
The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a dec...The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a declared war. Religion appears to be the greatest enemy of humanism, i.e., of the humanity. Authentic humanism seems to be exclusively secular and atheistic： you can do good only if there is no God. In this contribution I look at some programmatic documents of Humanist Associations to understand the reasons for this contrast, in the background of secularization. The result is that some criticisms of religion -- its potential for violence and obscurantism -- are historically and theoretically justifiable but partial. Indeed, they show a poor and narrow vision of religion that leads to a narrow view of the human experience. A more complex vision of man requires a more complex vision of religion. A complex vision of man includes the most ＂irrational＂ and enigmatic aspects of our being, as love, death, pain, desire, imagination and even freedom and creativity. On this basis we can appropriately understand the historical and existential role of religion. Otherwise, if God is the one painted by humanists, God would not be good, let alone a good humanist.展开更多
文摘以人工智能为手段对体现人类美学价值的创造性文本进行二次加工和二次创作的翻译,是否有效可行?对这一问题的研究尚处于早期阶段。《利用技术进行创造性文本翻译》(Using Technologies for Creative-text Translation)一书深入该新兴领域,汇编的文章探讨内容广泛,涵盖终端使用者对机器翻译创造性文本的见解与批评、机器翻译在创造性文本中的应用等范围。本文简述该著作所立足的背景、梳理文内的逻辑关系、标识所得的研究发现、总结该著作所传达的巧思,启发学者、译者、从业者对创造性文本的机器翻译引入进一步思考。总而言之,该书兼顾多个学科视角,彰显前瞻性,总结前期研究成果,引领未来考究思路,引介该书为各方利益相关者提供了可行的解题方向。
文摘The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a declared war. Religion appears to be the greatest enemy of humanism, i.e., of the humanity. Authentic humanism seems to be exclusively secular and atheistic： you can do good only if there is no God. In this contribution I look at some programmatic documents of Humanist Associations to understand the reasons for this contrast, in the background of secularization. The result is that some criticisms of religion -- its potential for violence and obscurantism -- are historically and theoretically justifiable but partial. Indeed, they show a poor and narrow vision of religion that leads to a narrow view of the human experience. A more complex vision of man requires a more complex vision of religion. A complex vision of man includes the most ＂irrational＂ and enigmatic aspects of our being, as love, death, pain, desire, imagination and even freedom and creativity. On this basis we can appropriately understand the historical and existential role of religion. Otherwise, if God is the one painted by humanists, God would not be good, let alone a good humanist.
